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FAWAID-UL- MANVI 



£tett«Jt £tft* 



♦ ♦ 




HAZRAT FAQIR QADIR BUX BEDIL 




2013 



j^jAloJl J^I^S 



Fawaid-ul-Manvi 



(JuLuaj ^jZ) 



Faqir Abdul Qadir aka Qadir Bux Bedil 




** »» 

Faqir Ghulam Ali Masroor Badwi 
Faqir Tariq Hayat Lashari 



Bedil Yadgar Committee 



Table of Contents 



1 Foreword 

2 Brief Life Sketch of Qadir Bux Bedil 

3 Timeline of event 

4 Preview of Hazrat Bedil Saeen's book "Fawaid-ul-Manvi" 

5 Quotations 

6 Glossary 



j^jxuJl Jdlji 



FOREWORD 



"Fawaid-ul-Manvi" is one of important literary achievement of Faqir Qadir Bux 

Bedil, in which Bedil Saeen's quotations in Arabic language are written that 
encompasses the in-depth knowledge of mystical love and divine Sufi path. 



Fawaid-ul-Manvi manuscript was, at first, penned down by one of the most 
important disciple and beloved of Faqir Qadir Bux Bedil, Faqir Qazi Pir 
Muhammad (d-1285 Hijri) from which a famous literary personality of Sindh 
and disciple of Faqir Qadir Bux Bedil, Faqir Ghulam Ali Masroor (d-1953 C.E) 
benefited. Not only this, he also copied it and translated it in Sindhi Language 
from the real manuscript. Masroor Faqir's complied version was published by 
Masroor Publication from Karachi in 2001. 



Realizing the importance of this important literary document, Bedil Yadgar 
Committee, published this book in both Sindhi and Urdu language translation. 
Son of Faqir Ghulam Ali Masroor, Faqir Ahmed Bux aka Mithal Masroor did 
its Urdu translation. Bedil Yadgar Committee is extremely thankful to Faqir 
Mithal Masroor and Bedil Masroor of Masroor Publication Karachi for taking 
efforts in bringing out this valuable document in the hands of readers. 



October 2011 

Akhtar Dargahi 

Secretary 

Bedil Yadgar Committee, Rohri 



j^jxuJl Jdlji 



Brief Life Sketch of Sufi Faqir Qadir Bux Bedil 

Faqir Qadir Bux Bedil (1815-1873) was a Sufi Poet and scholar of great stature. After Shah Abdul 
Latif Bhittai and Sachal Sarmast other two stars that shone on the firmament of Sindhi poetry and who 
could measure up to them in excellence, were the father and son - Bedil and Bekas. They wrote 
poetry both in Sindhi and Persian. Bedil was well versed in a number of languages, Sindhi, Saraiki, 
Persian, Urdu, Arabic and Hindi. He has written poetry in Sindhi, Saraiki, Urdu, Persian and even in 
Hindi. 1 

Bedil was born to a very pious family of Rohri. His father Khalifo Muhammad Mohsin was a disciple 
of Syed Mir Janullah Shah Rizvi who himself was a great saint of his time, highly venerated and was 
chief of forty cardinals of Sufi Shah Inayat Shaheed of Jhok Shareef. Thus Bedil was brought up in 
such a enlightened environment under the guidance of Mir Sahib himself. It is narrated in the book 
"Bedil Saeen Jo Risalo" by Akhtar Dargahi that mid wife came and announced the news of the birth 
of child to father who was sitting in the gathering with Sufi Januallah Shah. She said, "You have been 
blessed with a child but alas, his one foot is physically twisted." Upon hearing this father said," He is 
not physically handicapped by one foot. In fact, he is the flag of Rohri city." This statement of child's 
father proved true many years later. 

On his birth he was named Abdul Qadir but in his youth, he preferred to be called Qadir Bux. He was 
a staunch Muslim who moulded his life strictly according to the laws of Shariah. He was very simple 
and frugal in his style of living and gave away whatever he received, to the needy. He followed the 
path of Ishq-e-Majazi (Platonic love) to attain the heights of Ishq-e-Haqiqi (spiritual love) as dictated 
by Mystic doctrine. He had three Platonic beloved: Karam Chand, Sufi Ghulam Muhammad and Qazi 
Pir Muhammad. 

He was a devotee of Lai Shahbaz Qalandar of Sehwan also. Although he had deformity in one foot, 
yet he undertook long journeys to Sehwan to pay his homage to the Saint's Shrine. He went to Jhok 
Sharif to pay homage to shrine of Sufi Shah Inayat Shaheed and also to Daraza, to visit the shrine of 
Sachal Sarmast. 

Bedil was the most voluminous poet of Sindh, even more so than Shah Latif, with 10 books of poetry 
to his credit. Most of his poems were written in Persian, Seraiki, Sindhi, Arabic and Urdu, and his 
famous Sindhi works were Wahdat Namo (Book of Union) and Surood Namo (Book of Melody). He 
compiled as many as 34 books on prose and poetry written in Persian, Arabic, Seraiki, Sindhi and 
Urdu. 

Renowned Scholar Dr. Nabi Bux Khan Baloch has termed Qadir Bux Bedil as last Sufi saint who 
wrote on Tasawuf and history of Sindh and taught mysticism through his poetry. 'Wahadat Namo' of 
Bedil is a thought provoking work through which Bedil Fakir has presented the essence of Sufism 
(mysticism). Bedil was the first scholar who wrote history of Jhok Sharif and the sacrifice of Sufi 
Shah Inayat Shaheed of Sindh. 

Qadir Bux Bedil left this mortal world on 16 Zilqad, 1289 Hjiri, 15 January, 1873 C.E. His 
shrine is situated in Rohi where every year annual fair and literary conference is held. 



Dargahi. Akhtar. (2011). Bedil Saeen Jo Risalo. Bedil Yadgar Committee, Rohri, Sindh. 
5 j^jxLoJl J^lji 



Timeline of events 
Faqir Qadir Bux Bedil (1231-1289) 



1231 Birth 

1235 Sent to religious school 
1240 Death of Sachal Sarmast 



1243 Became disciple of Syed Mir 
Januallah Shah Rizvi 



1249 Meeting with Karam Chand 
(First Majazi Mehboob) 

1257 Meeting with Sufi Ghulam 
Muhammad 

(Second Majazi Mehboob) 

1258 Wrote Persian Masnavi Riaz-ul-Faqr 



1259 Death of Father Faqir Muhammad 
Mohsin 

Arrival of Sufi Siddique Faqir 

Wrote Divan Sulook -ul-Talbeen/ 
Ramooz Qadri 



1261 Death of Sufi Ghulam Muhammad 
Birth of Nawab Shah Sikayal 

1263 Wrote Masnavi Dilkusha 

1264 Wrote letter to Molvi Abdul Rahman 
of Sukkur 

Wrote Fawaid-ul-Manvi/ Panj Ganj 

1265 Meeting with Qazi Peer Muhammad 

(Third Majazi Mehboob) 

Wrote Misbah-ul-Tariqat/ Divan 
Minhaj-ul-Haqiqat 

1266 Wrote Taqwiyat-ul-Quloob 



1275 Birth of Faqir Muhammad Mohsin 
Bekus 



1280 Wrote Divan Bedil (Persian)/ Fe 
Batan-e-Ahadis 

1289 Death of Faqir Qadir Bux Bedil 



j^jxLoJI Jdlji 



Preview of Hazrat Bedil Saeen's book "Fawaid-ul-Manvi" 
Moulana Abdul Latif Sikandari 



Mr. President was born in 1231 Hijri, 1815 C.E. His son Faqir Muhammad Mohsin Bekus 
according the science of numerology has given the date of Hazrat Qadir Bux Bedil's birth 
date in a beautiful Persian couplet. 

^jlill 4_i? jj oJual u ..i j j 

"A voice heavenly voice pronounced, "In the garden of saints and for the tranquility of lovers 
a flower blossomed." 

Hazrat Bedil spread the fragrance of divine blessings and still it is making the whole world 
being fragranted like a much-sought perfume. The themes and subjects of his books also put 
forward the principles for the guidance of travelers of spiritual path. 

According to the instructions of Hazrat Lai Shahbaz Qalandar, he went to Pir Syed 
Sighatullah Shah Rashdi at Pir-jo-Goth to seek the knowledge of the laws of Sharia. With the 
blessing of Allah Almighty, he found a companion in form of class fellow Hazrat Pir Syed 
Asghar Saeen a famous saint of his time. Both celebrated saints were born in the same year 
1231 Hijri and they kept sharing the divine secrets. After this, he completed his remaining 
education from the religious school of Moulana Abdul Rahman Hanfi. With the assistance of 
Hazrat Syed Janullah Shah Rizvi "The Second" he turned into a real Sufi. 

Hazrat Sufi Qadir Bux Bedil wrote 34 books on different mystical themes. One book 
"Fawaid-ul-Manvi" that was written in the Arabic is full of pithy quotations of sufi path and 
truth. His Beloved disciple and apple of his eyes Qazi Pir Muhammad copied it by hand 
during his life time in 24 Rabi-ul-awal 1264 Hijri. This book was written and composed some 
twenty five years before the death of Hazrat Qadir Bux Bedil. Qazi Pir Muhammad deserves 
full credit and praises for his literary love in order to preserve the valuable literature of his 
spiritual guide. As a devoted lover of Hazrat Bedil, he translated this book in Sindhi which is 
indeed a great literary endeavor. 

The sons of Badwi Family of Shikarpur, Sufi Ahmed Bux aka Mithal Masroor and Bedil 
Masroor deserve special praise and recognition for publishing this book in 2001. 

I made the addition of punctuation marks for the benefit of common people. If God is willing, 
a revised version of will be published soon. 



2 Sikandari.A.L (2005). Bedil 5. Bedil Yadgar Committee, Rohri,Sindh.(pp 47-49). 

7 j^jxLoJl J^lji 



/UiVjJl o^^-jJl <wJI /^ 



.^jjjIjJI ^Js jS^^u i^LbJLx <jjJL*JI 
Love is such a sovereign that rules over two worlds. 




Beauty is such a reality that cannot be observed without being 

annihilated. 




One who remained patient in scarcity, Allah will make free from the 

responsibilities of both world. 




j^jxLoJI Jdlji 



Greedy doesn't satiate from the wealth, just as patient of water 
intoxication whose thirst does not satisfy from water. 







Continuous remembrance increases love. 




Detachment from bodies brings souls closer. 




j^jxuJl Jdlji 



Saints is like a curtain between submission and godliness. 




.AL lij jIjJI (Sh Jl JJL»j *UL» IjJI si* ^ &J ^.jIjJI ^j <^^4 j^ 1^1 

United-one is possessor of both worlds; he may live here as long as he 
desire or he may go to the other side. 




Wayfarer is lover and absorbed-one is Beloved. 




10 



^jjlLoJI J^l^a 



Remembering loudly is the repentance of sins. 




Remembering quietly lessens illusions. 




. oj i^jL a V-5T St*" 1 *' J— -^ 

Meditation forgets all other things. 




11 



^jjlLoJI j^l^a 



Negation is a great cleanliness; any example may be given for it. 




The appearance of reality of being is affirmation. 




The visualization of (the face of) spiritual master is better than any other 

visualization. 




12 



^jJLLoJi JlSljS 



Material form leads to eternal truth and prevents from it as well. 







One who is attracted gains of wealth loses the yearning for God. 







One who is unified with the God, world's dignity will not harm him at 

all. 




13 



^jJLLoJi JlSljS 



• tP A ^k 0*** <lS^ Cns 5 '/? O^ 2 L^f ^ ^' 
Saint in worldly affairs is like flower in the water. 




./fiJil /^SlH^suA ^IgJLt-t r iUo'l /gjf {"*^a f—a jjJu jjJ>3 

Saint is without the state of union. 




Secret of union cannot be understood through worldly knowledge. 




14 



^jJLLoJi JlSljS 



.cJLJbJI k+J? dJlaJl 



Heart is centre of eternal truth. 




JiJI ilJujI iftL, yJQJI && 
A moment of forgetfulness of disciple is denial in the Sufi path. 




•ls-*' ^^ ^ o^3j </? t&j <4a ^ iy^3 
Detachment from illusions is the delight for spirits. 




15 



^jjlLoJI J^l^a 



.CcJJI J ULZSJ JLA3 ^U 



o-* 



One who got lost found the secret. 




i. <•. > '* S <• "J. /- 

. ( > ■.>!- » - ; O^mi i > i. ii i. f . aJo 



J-W.J 



i^J^ 



aj ami 



tj-uS'j 



(S-^S- 



One who keeps friendship will also be befriended. 




.^Ul ftjj^ ^LkJt 
Appearance is the reflection of hidden self. 




16 



^jjlLoJI j^l^a 



.^LkJI j*+*U j>kUI 



Hidden-self is the essence of appearance. 




The beginning of striving is opposite to one s behavior. 







Leaving of good and bad deeds is the height of Sufi path. 




17 



^jjlLoJI JiSIjS 



.Qhii\ £\il> ^U:VI iL>l 

Keeping breaths alive is a key to hidden- self. 




.j^\"n\\ iL_*JO j^j suLaJo <lA c '' ^ 2 ^. J^J <ijj~& <V^ (J-^V. ^ 



One who fell in love with material form and did not know the reality of 

it is an idol worshipper. 




Common people look at the physical form but not look what is in it. 




18 



j^jXLoJi JlSljS 



Special one sees the divine light of truth that manifests from the mirror 

like a lamp. 




.6LSj*£J£l Jt ^Jj J5UI o>J ^LkJI >l> 
.(^aT j-u«/'S ,j (_p J^- f ^T jjo^b^^j^ JJ^^IiJI^U- 
Special of the special one recognizes the whole not the fragment. 




Physical striving is heavy for heavy ones and light for lighter ones. 




19 



^jJLLoJi .XSIjS 



\4&z & uul>^ 3 yn\ yj* cs A*^ 1 

Heavy is the one kept big hope; light is the one who chopped off the 

hope. 




Spiritual guide is one who chops off the illusions of disciple. 




-^ , -2 -2 



-^ , -2 



VI 1o>l j U£ JJ£ Vj ,> VI yUJI ^ £*L Vj tJ i VI <1a>f >:V Ju^JI 

Disciple is the one who does not know other than God, sees no other 
than God and takes no breath without the remembrance of God. 




20 



^jJLLoJi .XSIjS 



.<_ > 9-^mJI c^xju pjXsu f'^^^JJ) CwoL- i 

In the Day of Judgment, lovers will be resurrected by the breath of 

Beloved. 




For lovers, the heaven is the union with Beloved but without any 

separation. 




For disciples, hell is to be burnt in the fire of separation. 




21 



^jjlLoJI j^l^a 



Separation is Beloved's drawing the lover close. 




•L?>" 



J (j-iuJI jL^2jl Cd~t?\jjJ\ 



.faLa y? Jj^Lfc* jc ,J^Lc (^T JU> j 

Union is the meeting of lover and Beloved. 




Spiritual self is the speech of Beloved that comes out from the tongue of 

lover, not from the false soul. 




22 



j^jXLoJi JlSljS 



Meditation is the resting of contemplative thoughts in the path of unity. 




Meditation is the perpetual viewing of lovers. 




.CoJ^il iJi j*>£ OirtJ^-^' C*+ £ \jj» 



Meditation is the Beloveds astonishment in unity. 




23 



^jJLLoJi JlSljS 



. a&ji ^u &\$J\ ^\ isi :>^JI Jl S^i 

When being is annihilated in the direction of being, then it reaches the 

real abode. 




.^uO jb lo-o t j\Ji\ ijJua r-jjjul 

Ascension is climbing up of the fight of spirits which is visible as well. 







•(^-> 



3fJ-^b> 



Saints achieve what one can not in the prayers of one thousand years. 




24 



j^jXLoJi JlSljS 






One who has the power and prays not and relies on the fate has wasted 

his life for nothing. 




Do not look down upon the habits of saints for their movements and 

rest is from God. 




When you find saint turning his face away from people while people 
wanted to be friend, he is wealthy and free from any pride. 




25 



^jJLLoJi JlSljS 



.LjjJI ^LlJI 

When you find a saint desiring for something and making friendship 
with the people, learn that he is merciful and free from any worldly 

greed. 




Sufi is the one who recognizes every thing with the whole. 




When unseen thing becomes visible, it is the sign of spiritual purity. 




26 



^jJLLoJi J^l^d 



Secret prayer guards the scattered thoughts. 




•IS* (Jj^=> &*j ^J* J=* xp'^i ^ 6^j 
Prohibition of tongue refers to contemplation. 




Falling down of disciple is due to the want of sexual act. 




27 



^jJLLoJi J^l^d 



Believer of oneness is one who does not hope and fear anything. 




Unity of being is the testimony of moon in the presence of stars. 




Unity of experience is the testimony of sun with disappearance of stars. 




28 



j^jXLoJi JlSljS 



Sufi path is the meaning of divine Islamic laws; truth and knowledge (of 

Divine) are also its meaning. 




.lA^J. LjjJI jbiL eJLaJI ^>j ,L^^Ur LjjJI JLiL eJlaJI 6^ 



^ •' > 



Turning the face to the world brings joy which is like solar eclipse and 
keeping one's face away from the world brings grief which is like lunar 

eclipse. 




One who heard his praise with delight has not achieved unity; he is 
deprived of whatever he possesses. 




29 ^jJLLoJl JlSljS 



One who heard the evil with patience but his carnal soul did not rest 
with peace and conversed about it is verily the recipient of loss. 




The agreement of Unified one is the agreement of God and disapproval 

of his is the disapproval of God. 




When you find the blessed one indulged in sins, doubt not, even if he is 

in the most evil sin. 




30 ^jXioJl .XSl^fl 



If the unified one takes to sins due to compulsion of fate, will be 
forgiven; one who doubts in it, will be the sinner. 




Saint does not commit adultery. 




Weeping of pious is due to fear. 




31 



^jjlLoJI j^l^a 



Weeping of lover causes the veil over divine manifestation. 




.juji j\ osi> J;J\ &s 

Conversation of the friend of God draws one close to spiritual state. 




•&3i? &} iXa ^ Cyi.% &3t** I? 6^" 0*?' 
Talks of earlier ones assist the ones to follow. 




32 



^jJLLoJi J^l^d 



il> LU 6ULJI ^IkJI ^ 
Apart from Allah, the special ones are barred from referring others. 




.(^A I j JJLr>i £su2j £>15 ^JL*J" 41JI Cu**tlj ^J> ^Aj La ^u ^^AjL^I^- 

A special human being fears Allah more than other people. 




.SjjJI j^Li £i£fl 
Greed lessens the dignity. 




33 



^jJLLoJi J^l^d 



.411 q'j* U-i £Jrff .yjUJI >1>l <^Tjd1 

.(^jj- ^ L*j* 4iJI $l^**i ((^^aI »J*^ <js* iyJs ,j0jjs <Z*>w jkjbS 

The severe disease of heart is greed but not of Allah. 




The state of spiritual intoxication without following divine Islamic laws 

is waywardness. 




.y ^1> igj£ss> j+^i r>^ Jjb> c^^su* 

Spiritual intoxication makes one forget the known things. 




34 



^jjlLoJI J^l^a 



JI>Vlj Jl^ftl J ^LJ^JI j .cJu^JI ^j *l^, l>^Jl 

The state of wakefulness stands between the maxims and accounts of 

divine Islamic laws and truth. 




The progress of disciple is due to (listening) divine music. 




•t^*' 0^ ^L^'^U - *"^ ? L^'^ =S ^ L^ (J -4 * 3 

Purity of carnal soul is the life of it. 



35 




^jjlLoJI J^l^a 



.La j ^J$ Laji C^c>jl lIINj JL^U>mJI J»l j3 

Perpetual trying draws the veils away gradually. 




.tu > J>JI Jl <b ^AJS ,-uJli ^Jl£JI *>G 

Hunger for disciple is the camel ride that carries him easily to the 

destination. 




!-?•»( > , <V. 



Remembrance gives energy to hearts of pious people. 




36 



^jJLLoJi J^l^d 



.J-iS-UI ( V JLL ' JL JttL^a.'.lf.l ,ji2^JI rr ^ ,^'i 

To ask for food according to the teaching of blessed ones is like a hand 

blow. 




Annihilation of being is laxative of thoughts. 




.?&JI Juu <^LL £j^JI JjJUu 

After annihilation, comes the eternity of spirit. 



37 




^jJLLoJi J^l^d 



.^T jk£=> _j ^ MffZ. tji^=> yv*$ 
Hidden blasphemy is also the blasphemy of secret. 




Islam is the testimony of the divine existence of God. 




According to the statements of saints, wine intoxication is getting rid of 

both worlds. 




38 



^jJLLoJi JlSljS 



jjjl y*> %jj giij ,JL**jLo 4miI>JIj 



.jaAI <-. )l jJu ^> OJk> a 3^™^. 3.5* 'l£^~ > ' 3^~tJ- il) J *A^ lS"^ t r'3^" ?t " a 3"^ ^l£-*' 3*' 3^:^. 

Goblet is the one that you have drunk with appearance of Beloved; such 

goblet is the wine of oneness. 




. 9 \Jj}\ c^^JI j> j^l: SLp>.| < jiyi 



•^A'jb. 



u a— i 



stfc 



(^"•S'i t^*f jt*s <3ir^>- 



The rope worn around the waist (by Hindus) for saint is the trying of 

continuous service. 




•3* lP J 3*^ lP j'j 3^ <LS^ 3*' ^^ /? ^^2-^' ^ c£>» 

According the statements of saints, infidel is the one who hides the 

secret. 




39 



^jJLLoJi .XSIjS 



Muslim is one who discloses the secret. 




.(^Lb ^1 f,li> 3U5JI ftl+Ul 
The proof of recognition of one's carnal soul is itself the soul. 




.7" JjJI C-O lj-0 J^M^J) 

•<S^ ^J^ <S^ C.3J J*"*' 
Body is the rider of soul. 




40 



^jjlLoJI J^l^a 



•(S&\ $t^>- (^>- foi? *jl J ts^r OoLJis- ^jj 

Spirit is place of the occurrence of truth. 




The material form that spirit possesses in the world is the shadow of 

truth. 




j .V? < 4 ; 



* J^ l^J JJ^ 1 tf j# ^ ^ «b> 6^ o-° 



One who has turned into divine light will not find anything but the 

divine light. 




41 



j^jXLoJi JlSljS 



In reality, no material form deters anybody from seeing the reality of 

meaning. 




ii. 



. JSJI & JSJI ^ >i ^l ^ISI ^Jl 

At the time of trusting, until being rest assured, one is lost in the whole; 

in fact, he is himself the whole. 




•^aI ^)jL-"j --i,^ j*"*"' >9**^ £ ?(^*l tfi? j£ 3 s ? ^3^3 t ""V.,9 >t -* 

Ecstasy is the annihilation of existence in which one becomes forgetful 

of identity and body. 




42 



^jJLLoJi JlSljS 



.jjkj\ jJ?U\ te jl^iJI ytfi ^dl 



Astonishment puts away the difference between viewer and being 

viewed. 




Astonished person is like people in graves about whom one knows not. 




•<£-&! ^JL« a5> j aj £)Lu j aj aJjbULa 

Observation is the union of two divine lights. 



43 




^jjlLoJI J^l^a 



Spiritual union is the merger of two divine manifestations. 




Separation is the supposition of two. 




.^jLilll O^Lko f>j5sj ^jJI c-jji dJlki ^ 



One who desires the nearness of Allah is also being wanted in the both 

world. 




44 



^jxLoJi J^l^a 



.aU.f.,11 iX, *Li l^\ &\£ ,*dlki Vjibj ^JiJI J--a^j >l £* 



O* 51 * 



L^= ^3cJI?aL 



J^?U> ^IjAJ^j j ^i ^L ^j^k-* ^AJL^- 



.(^tA y> Ui-jS ,J JLuLfl f^gS &&±2? (^aT jAj! jjr*^ 3^ 



One who ordered the people to familiarize with others and did not want 
it (for himself), is such a blind that carries a torch in his hand. 




To suppress one's anger is the blessing for carnal soul. 




Nearness is for worldly people; aloofness is for blessed souls. 




45 



j^jXLoJi JlSljS 



Striving is sufficient for difficulties of a man. 




The deceased ones listen to supplications but not the non-unified ones. 




.oUULJI c^Ij j j,>JI iSJL, OjUJl 
The Saint is knower of path and is aware of its stations. 




46 



^jjlLoJI J^l^a 



.oUUJI J^\ k* J± u^Jt H ^UJ1 
Lover will not rest until he acquires his aspiration. 




. j JUL>lAj ^S O Jtf*j y*i < j JUL) JL> (_g5 o^ 

One who left multitude will achieve the oneness. 




One who saw the bubble with desire, he is deprived of water. 




47 



j^jXLoJi JlIIjS 



•i^jj i <-« j^yj <iSjJy* Ou^JI 

.^1 ^ ^ &J$ #? c^»T ^aI ^Lji ? ^l 5-S ^> ^T ^aI ^J^ 

Bubble is that can be seen; river is that can not be witnessed. 




One that can be seen is the attributes; one that cannot be seen is the 

being. 




.j*\M Zj)\ 24^ JUuJI cJjj 

.,^4] <-*?* js* faJi ^ j&\b t faJi^? Jlla 

Seeing of example is due to seeing of appearance. 



48 




^jjlLoJI J^l^a 



■ CwU,u*,>jl dlijLJI IJjCL+Js f Cwl> 9 jl 4Jbuco 

Spiritual hug is more adorned than physical meeting. 




When a spirit rules the spirit, at that time body is also obedient to the 

body. 




Truth attracts truth whether it is under ground or in the sky. 




49 



^jxLoJi J^l^a 



Essence is called the real thing; real come from real; whether it is hidden 

behind thousand veils. 




The sight of Beloved strengthens with the assistance of lover. 




.{jmJxj\ «CJi^j ui?*J' OjJ 
The power of eye is the divine manifestation of beauty. 




50 



^jJLLoJi JlSljS 



The following of illiterates is like the attractiveness of skin. 




• ♦ ♦ w *♦ 

The choice of lovers is the essence. 




The purpose of lover is to have abundance of love. 



51 




^jjlLoJI J^l^a 



New friendship prevents companionship with God whereas the 
companionship of God prevents from new friendship. 




With everything, lies the truth and it is known to one who discloses it. 




.^Uillj JjijJIj £J>JI $£ Vp> iju^J! 

.^T £»l ^IS - & 3 Jj s. &J Ji-b <&j£»i oli 

Divine being is free from departure, arrival and settlement. 




52 



^jJLLoJi J^l^d 



Possibility is what is present and its existence can be understood. 




Obligation is such an existence what is not present. 




.y ^^ tiL? ^ I^A ^- *tr> <l^N- iS^J^J^ C£ir* <& iS^ £jj ^^iU £jj j-*-^ ^^ 

Ascending spirit keeps ascending like bird in divine heaven gets cleaned 

in the wind. 




53 



^jJLLoJi JlSljS 



.^Loj**iLjI fjMl> {jA L^iLLcl 4jj^*a)I rjbw (jA fijjii SjJU& 

Ascending of spirits is by the ladder of realm of Divinity and getting free 
from it is the imprisonment of realm of Humans. 




^ ^JllJl \\'JiJ <oUUJI ^±4)1 J\ l&jjkj j^\ & JLkJI JLait 



\j~> 



LJI 



Body should be distant from though and if body ascends to the 
excessiveness, it is disciple's leisure from Allah. 




The learning of ascension is the loftiest in every education of Sufism. 




54 



^jjlLoJI J^l^a 



One who guards ascension is safe from any danger. 




.f^Jb] £j£=> j&\& <£i j--u— ^-^ipr c^jAjIS jlla t^jl j &>■! 

One who pays attention to his body, he should take his imagination to 
height towards the place of returning that he has to manifest. 




Every moment, ascension upon ascension depends on the flight of 

imagination. 




55 



^jJLLoJi .XSIjS 



.4l^jul J— aj (J-> J«A>lj vjl>Ja L^jj^j {jA r-juul 

The testimony of height loftiness is till the arrival of souvenir. 




The ascension of prophets, the arrival and descension of souvenir is for 
the procurement of divine Islamic laws 




\i \ .. 



.411 yjS £4i ^SJJI CJI> J .C^JUljJl JJbyl. 

In the state of ascension whatever unified ones learn is the conversation 

of Allah. 




56 



^jJLLoJi .XSIjS 



Whatever is manifested during the time of divine indwelling is his own 

talk. 




<^J ,J _*5L, ^^ ii^ 3 6 W iS^ tJ r> 0^JO mJlLm £ <<S*\ 3i$* 6^3 iS^ti ^ i 3 s ?3 J*' 

For the believer of material being, divine indwelling is hard and his 
tongue does not even posses the strength to explain it. 




In the prayer of absorbed ones lies the astonishment of Allah. 




57 



^jjlLoJI j^l^a 



.411 JU^JI fc h^r9 XJ^h 

•is^ 6j£=> $H a ° b is* te* ^ ^ ' *=*£** 

Salook (Path of Sufism) is walking in the path of Allah. 




i i. 4 



Journey in God is due to desire of passion. 




Fondness is life and perceptivity is the death of desirous. 




58 



^jjlLoJI JiSIjS 



.43jJ*jLa j+£. fJb r j^JLhZ 4.wO U JjLa-'L; i j. Jj-Liuul 

Lover is the one who does not exemplify the eyes of Beloved with any 

thing. 




< } I •* 1 1 * '* ^ *v ' ♦* ^ tl 

•c$^* cu>lo ^=»j2 j ^15" y** ^o Ji ^ (>*a^- t^T ^aI jyL*^ 
Beloved is the one who possesses more love in the heart than anybody. 




The chest of the friend of Allah is like a ventilator and his heart is like 

mirror. 




59 



^jJLLoJi JlSljS 



The secret of the Knowledge of Allah is like a lamp. 




The All- Encompassing is the one who testifies name of things and 
attributes without strength, state and supposition. 




One who remained satisfied with handful (of water) at the bank of river 

is wealthy with big heart. 




60 



^jJLLoJi .XSIjS 



.£JLL*u» j&j cJLo <«*> t'w) ^-1-i.m.; A? v g ■ o il J (j-°J 

One who exceeded from a handful (of water) will not be satiated will 
death like patient suffering from water intoxication. 




i>^l olUL <UJI Uy& UJJI olJJ c± 6lid1 

. aJUL-Jf oAJ>sj a /flJ £p*JJ /A-f- 0^>>l o*ai < a JJLij a*o t S&l<0 £jlS £p*JJ <e-?" ^J^ 

One who turns away from worldly pleasures will get closer the pleasures 

of Day of Judgment. 




The spiritual exercise of union, takes the wayfarer to the stage of 

absorption. 




61 



^jxLoJi J^l^a 



By annihilating in spiritual guide, the sign of prophethood start 

appearing. 




.c^j\ jja ij±6 j^i j i\ism 

By annihilating in the Messenger, the demeanour of Divinity starts 

illuminating. 




•i£* iS^ *^J l)3^ lP Zig£J>\-Z 1JJ3 Jfcyl ** r^gZ^ji ^ J^*j 

Friendship of Messenger, gives a new hue to adoration of Beloved. 




62 



^jJLLoJi JlSljS 



I I 



. , •• V .... ... Lr 

One who has affection for the companion of Allah, Allah will also keep 

him companion. 




The obedience of outer form saves from the fire of hell. 




.j\j~> 



H\ 



U Js. ^liJI yik; £MJI cJuliiJl 



The obedience of hidden self, explains the secrets of truth on obedience. 




63 



^jJLLoJi JlSljS 



Respect of living beings, in the eyes of God diminishes the rank of 

disciple. 




ZAj. 4 



Disrespect of saints in front of people, increases the rank near Allah. 




Sometimes Sufi wayfarer while traveling through stations and spots, they 

reach at the real Kabbah. 




64 



^jJLLoJi JlSljS 



The unified ones, sometimes, without rank and prior meeting, reach at 

the house of union. 







The offering of food is lawful because it eases the spiritual strivings and 
it is unlawful because one keeps it in the guest room for eating. 




The root of saint is annihilation, branches are spiritual intoxication and 

its fruit is eternity. 




65 



j^jXLoJi JlSljS 



One who turned the conversation into a purpose will not receive a share 

of ecstasy. 




4ll^l4Jl^eJliLJI r lilo 
The key of heart is "There is no god but Allah" 



66 ^jJLLoJl JlSljJS 



Glossary 



abadiat: submission 

abd: 'root' of the arabic word for servant or slave 

alam: world 

arif: 'one who knows' — the knowledge of the self, 

ashiq: lover 

batin: inner truth 

zikr: remembrance of Allah 

fana: 'passing away', annihilation 

fakr: poverty, scarcity 

faqir: a dervish, sufi, salik 

fikr: contemplation 

hal: emotion 

haqiqat: the truth 

haram: prohibited, impermissible, unlawful 

ibadat: worship 

iman: faith 

ishq: divine love 

kafir: unbeliever, infidel 

kufar: blasphemy 

marifat: knowledge of Allah, gnosis 

majzub: one who is totally attracted/highly absorbed in God's contemplation 

mulaqat: meeting 

muraqaba: meditation. 

mureed: disciple, follower, student, saalik 

murshid: spiritual guide, pir, shaykh, mentor 

mushahada: vision, observation 

mushahidah: witnessing 

nafi: negation 

67 ^jJLLoJl JlSI^S 



nafs: carnal soul 

nur: light 

pir: persian for 'spiritual master' ; guide 

qalb: heart 

rabb: lord 

ruh [rooh]: spirit 

salik: A salik is a person who enganged in Islamic spiritual path or sufism. 

sama: divine music 

shaykh: [murshid], spiritual guide 

shariah: sacred Islamic law 

sifat: attributes 

sir: secret 

sufi: a follower of the mystical path 

sukr: intoxication 

suluk: to walk a (spiritual) path (to God) 

tajalli: divine manifestation. 

tariqat: spiritual path leading to 

tarq: renunciation 

tasawwuf: self purification 

tawhid: Oneness. 

veil: a purdah worn by pious muslim women, to cover ones vanity, see niqaab 

wajd: 'finding' or 'feeling' — spiritual ecstasy in 'finding' Allah Almighty 

wali: (pl.awliya) a person who 'is near' to Allah Almighty, a saint, a protector 

wali 'Allah: (pi. awliya' Allah) — freind of Allah Almighty, or a sufi who enjoys a particular relationship 
(wilayah) with Allah Almighty 

yaqeen: certainty of faith 

zahid: an ascetic 

zahir: outer form, 'outward or manifest 

zikr: (Remembrance of Allah). The result from chanting Zikr is constant recollection and realization (gnostic 
knowledge, marifat) of God. Almighty God says: "Remember me and I will remember you." 

zuhd: asceticism; not setting ones heart on worldly things 

68 j^jXLoJl JlSljS